Lei Chen-tzu

Another Son of Thunder is Lei Chen-tzu, mentioned above, whose name when a child was Wen Yu, who was hatched from an egg after a clap of thunder and found by the soldiers of Wen w.a.n.g in some brushwood near an old tomb. The infant's chief characteristic was its brilliant eyes. Wen w.a.n.g, who already had ninety-nine children, adopted it as his hundredth, but gave it to a hermit named Yun Chung-tzu to rear as his disciple. The hermit showed him the way to rescue his adopted father from the tyrant who held him prisoner. In seeking for some powerful weapon the child found on the hillside two apricots, and ate them both. He then noticed that wings had grown on his shoulders, and was too much ashamed to return home.

But the hermit, who knew intuitively what had taken place, sent a servant to seek him. When they met the servant said: "Do you know that your face is completely altered?" The mysterious fruit had not only caused Lei Chen-tzu to grow wings, known as Wings of the Wind and Thunder, but his face had become green, his nose long and pointed, and two tusks protruded horizontally from each side of his mouth, while his eyes shone like mirrors.

Lei Chen-tzu now went and rescued Wen w.a.n.g, dispersing his enemies by means of his mystical power and bringing the old man back on his shoulders. Having placed him in safety he returned to the hermit.

The Mother of Lightning

This divinity is represented as a female figure, gorgeously apparelled in blue, green, red, and white, holding in either hand a mirror from which proceed two broad streams or flashes of light. Lightning, say the Chinese, is caused by the rubbing together of the _yin_ and the _yang_, just as sparks of fire may be produced by the friction of two substances.

The Origin of the Spirit of Lightning

Tung w.a.n.g Kung, the King of the Immortals, was playing at pitch-pot [23] with Yu Nu. He lost; whereupon Heaven smiled, and from its half-open mouth a ray of light came out. This was lightning; it is regarded as feminine because it is supposed to come from the earth, which is of the _yin_, or female, principle.

The G.o.d of the Wind

Feng Po, the G.o.d of the Wind, is represented as an old man with a white beard, yellow cloak, and blue and red cap. He holds a large sack, and directs the wind which comes from its mouth in any direction he pleases.

There are various ideas regarding the nature of this deity. He is regarded as a stellar divinity under the control of the star Ch'i, [24] because the wind blows at the time when the moon leaves that celestial mansion. He is also said to be a dragon called Fei Lien, at first one of the supporters of the rebel Ch'ih Yu, who was defeated by Huang Ti. Having been transformed into a spiritual monster, he stirred up tremendous winds in the southern regions. The Emperor Yao sent Shen I with three hundred soldiers to quiet the storms and appease Ch'ih Yu's relatives, who were wreaking their vengeance on the people. Shen I ordered the people to spread a long cloth in front of their houses, fixing it with stones. The wind, blowing against this, had to change its direction. Shen I then flew on the wind to the top of a high mountain, whence he saw a monster at the base. It had the shape of a huge yellow and white sack, and kept inhaling and exhaling in great gusts. Shen I, concluding that this was the cause of all these storms, shot an arrow and hit the monster, whereupon it took refuge in a deep cave. Here it turned on Shen I and, drawing a sword, dared him to attack the Mother of the Winds. Shen I, however, bravely faced the monster and discharged another arrow, this time hitting it in the knee. The monster immediately threw down its sword and begged that its life might be spared.

Fei Lien is elsewhere described as a dragon who was originally one of the wicked ministers of the tyrant Chou, and could walk with unheard-of swiftness. Both he and his son o Lai, who was so strong that he could tear a tiger or rhinoceros to pieces with his hands, were killed when in the service of Chou w.a.n.g. Fei Lien is also said to have the body of a stag, about the size of a leopard, with a bird's head, horns, and a serpent's tail, and to be able to make the wind blow whenever he wishes.

The Master of Rain

Yu Shih, the Master of Rain, clad in yellow scale-armour, with a blue hat and yellow busby, stands on a cloud and from a watering-can pours rain upon the earth. Like many other G.o.ds, however, he is represented in various forms. Sometimes he holds a plate, on which is a small dragon, in his left hand, while with his right he pours down the rain. He is obviously the Parjanya of Vedism.

According to a native account, the G.o.d of Rain is one Ch'ih Sung-tzu, who appeared during a terrible drought in the reign of Shen Nung (2838-2698 B.C.), and owing to his reputed magical power was requested by the latter to bring rain from the sky. "Nothing is easier," he replied; "pour a bottleful of water into an earthen bowl and give it to me." This being done, he plucked from a neighbouring mountain a branch of a tree, soaked it in the water, and with it sprinkled the earth. Immediately clouds gathered and rain fell in torrents, filling the rivers to overflowing. Ch'ih Sung-tzu was then honoured as the G.o.d of Rain, and his images show him holding the mystic bowl. He resides in the K'un-lun Mountains, and has many extraordinary peculiarities, such as the power to go through water without getting wet, to pa.s.s through fire without being burned, and to float in s.p.a.ce.

This Rain-G.o.d also a.s.sumes the form of a silkworm chrysalis in another account. He is there believed to possess a concubine who has a black face, holds a serpent in each hand, and has other serpents, red and green, reposing on her right and left ears respectively; also a mysterious bird, with only one leg, the _shang yang_, which can change its height at will and drink the seas dry. The following legend is related of this bird.

The One-legged Bird

At the time when Hsuan-ming Ta-jen instructed Fei Lien in the secrets of magic, the latter saw a wonderful bird which drew in water with its beak and blew it out again in the shape of rain. Fei lien tamed it, and would take it about in his sleeve.

Later on a one-legged bird was seen in the palace of the Prince of Ch'i walking up and down and hopping in front of the throne. Being much puzzled, the Prince sent a messenger to Lu to inquire of Confucius concerning this strange behaviour. "This bird is a _shang yang_" said Confucius; "its appearance is a sign of rain. In former times the children used to amuse themselves by hopping on one foot, knitting their eyebrows, and saying: 'It will rain, because the _shang yang_ is disporting himself.' Since this bird has gone to Ch'i, heavy rain will fall, and the people should be told to dig channels and repair the d.y.k.es, for the whole country will be inundated." Not only Ch'i, but all the adjacent kingdoms were flooded; all sustained grievous damage except Ch'i, where the necessary precautions had been taken. This caused Duke Ching to exclaim: "Alas! how few listen to the words of the sages!"

Ma Yuan-shuai

Ma Yuan-shuai is a three-eyed monster condemned by Ju Lai to reincarnation for excessive cruelty in the extermination of evil spirits. In order to obey this command he entered the womb of Ma Chin-mu in the form of five globes of fire. Being a precocious youth, he could fight when only three days old, and killed the Dragon-king of the Eastern Sea. From his instructor he received a spiritual work dealing with wind, thunder, snakes, etc., and a triangular piece of stone which he could at will change into anything he liked. By order of Yu Ti he subdued the Spirits of the Wind and Fire, the Blue Dragon, the King of the Five Dragons, and the Spirit of the Five Hundred Fire Ducks, all without injury to himself. For these and many other enterprises he was rewarded by Yu Ti with various magic articles and with the t.i.tle of Generalissimo of the West, and is regarded as so successful an interceder with Yu Ti that he is prayed to for all sorts of benefits.

CHAPTER VII

Myths of the Waters

The Dragons

The dragons are spirits of the waters. "The dragon is a kind of being whose miraculous changes are inscrutable." In a sense the dragon is the type of a man, self-controlled, and with powers that verge upon the supernatural. In China the dragon, except as noted below, is not a power for evil, but a beneficent being producing rain and representing the fecundating principle in nature. He is the essence of the _yang_, or male, principle. "He controls the rain, and so holds in his power prosperity and peace." The evil dragons are those introduced by the Buddhists, who applied the current dragon legends to the _nagas_ inhabiting the mountains. These mountain _nagas_, or dragons (perhaps originally dreaded mountain tribes), are harmful, those inhabiting lakes and rivers friendly and helpful. The dragon, the "chief of the three hundred and sixty scaly reptiles," is most generally represented as having the head of a horse and the tail of a snake, with wings on its sides. It has four legs. The imperial dragon has five claws on each foot, other dragons only four. The dragon is also said to have nine 'resemblances': "its horns resemble those of a deer, its head that of a camel, its eyes those of a devil, its neck that of a snake, its abdomen that of a large c.o.c.kle, its scales those of a carp, its claws those of an eagle, the soles of its feet those of a tiger, its ears those of an ox;" but some have no ears, the organ of hearing being said to be in the horns, or the creature "hears through its horns." These various properties are supposed to indicate the "fossil remnants of primitive worship of many animals." The small dragon is like the silk caterpillar. The large dragon fills the Heaven and the earth. Before the dragon, sometimes suspended from his neck, is a pearl. This represents the sun. There are azure, scaly, horned, hornless, winged, etc., dragons, which apparently evolve one out of the other: "a horned dragon," for example, "in a thousand years changes to a flying dragon."

The dragon is also represented as the father of the great emperors of ancient times. His bones, teeth, and saliva are employed as a medicine. He has the power of transformation and of rendering himself visible or invisible at pleasure. In the spring he ascends to the skies, and in the autumn buries himself in the watery depths. Some are wingless, and rise into the air by their own inherent power. There is the celestial dragon, who guards the mansions of the G.o.ds and supports them so that they do not fall; the divine dragon, who causes the winds to blow and produces rain for the benefit of mankind; the earth-dragon, who marks out the courses of rivers and streams; and the dragon of the hidden treasures, who watches over the wealth concealed from mortals.

The Buddhists count their dragons in number equal to the fish of the great deep, which defies arithmetical computation, and can be expressed only by their sacred numerals. The people have a more certain faith in them than in most of their divinities, because they see them so often; every cloud with a curious configuration or serpentine tail is a dragon. "We see him," they say. The scattering of the cloud is his disappearance. He rules the hills, is connected with _feng-shui_ (geomancy), dwells round the graves, is a.s.sociated with the Confucian worship, is the Neptune of the sea, and appears on dry land.

The Dragon-kings

The Sea-dragon Kings live in gorgeous palaces in the depths of the sea, where they feed on pearls and opals. There are five of these divinities, the chief being in the centre, and the other four occupying the north, the west, the south, and the east. Each is a league in length, and so bulky that in shifting its posture it tosses one mountain against another. It has five feet, one of them being in the middle of its belly, and each foot is armed with five sharp claws. It can reach into the heavens, and stretch itself into all quarters of the sea. It has a glowing armour of yellow scales, a beard under its long snout, a hairy tail, and s.h.a.ggy legs. Its forehead projects over its blazing eyes, its ears are small and thick, its mouth gaping, its tongue long, and its teeth sharp. Fish are boiled by the blast of its breath, and roasted by the fiery exhalations of its body. When it rises to the surface the whole ocean surges, waterspouts foam, and typhoons rage. When it flies, wingless, through the air, the winds howl, torrents of rain descend, houses are unroofed, the firmament is filled with a din, and whatever lies along its route is swept away with a roar in the hurricane created by the speed of its pa.s.sage.

The five Sea-dragon Kings are all immortal. They know each other's thoughts, plans, and wishes without intercommunication. Like all the other G.o.ds they go once a year to the superior Heavens, to make an annual report to the Supreme Ruler; but they go in the third month, at which time none of the other G.o.ds dare appear, and their stay above is but brief. They generally remain in the depths of the ocean, where their courts are filled with their progeny, their dependents, and their attendants, and where the G.o.ds and genii sometimes visit them. Their palaces, of divers coloured transparent stones, with crystal doors, are said to have been seen in the early morning by persons gazing into the deep waters.

The Foolish Dragon

The part of the great Buddha legend referring to the dragon is as follows:

In years gone by, a dragon living in the great sea saw that his wife's health was not good. He, seeing her colour fade away, said: "My dear, what shall I get you to eat?" Mrs Dragon was silent. Just tell me and I will get it," pleaded the affectionate husband. "You cannot do it; why trouble?" quoth she. "Trust me, and you shall have your heart's desire," said the dragon. "Well, I want a monkey's heart to eat." "Why, Mrs Dragon, the monkeys live in the mountain forests! How can I get one of their hearts?" "Well, I am going to die; I know I am."

Forthwith the dragon went on sh.o.r.e, and, spying a monkey on the top of a tree, said: "Hail, shining one, are you not afraid you will fall?" "No, I have no such fear." "Why eat of one tree? Cross the sea, and you will find forests of fruit and flowers." "How can I cross?" "Get on my back." The dragon with his tiny load went seaward, and then suddenly dived down. "Where are you going?" said the monkey, with the salt water in his eyes and mouth. "Oh! my dear sir! my wife is very sad and ill, and has taken a fancy to your heart." "What shall I do?" thought the monkey. He then spoke, "Ill.u.s.trious friend, why did not you tell me? I left my heart on the top of the tree; take me back, and I will get it for Mrs Dragon." The dragon returned to the sh.o.r.e. As the monkey was tardy in coming down from the tree, the dragon said: "Hurry up, little friend, I am waiting." Then the monkey thought within himself, "What a fool this dragon is!"

Then Buddha said to his followers: "At this time I was the monkey."

The Ministry of Waters

In the spirit-world there is a Ministry which controls all things connected with the waters on earth, salt or fresh. Its main divisions are the Department of Salt Waters, presided over by four Dragon-kings--those of the East, South, West, and North--and the Department of Sweet Waters, presided over by the Four Kings (_Ssu Tu_) of the four great rivers--the Blue (Chiang), Yellow (Ho), Huai, and Ch'i--and the Dragon-spirits who control the Secondary Waters, the rivers, springs, lakes, pools, rapids. Into the names and functions of the very large number of officials connected with these departments it is unnecessary to enter. It will be sufficient here to refer only to those whose names are connected with myth or legend.

An Unauthorized Portrait

One of these legends relates to the visit of Ch'in Shih Huang-ti, the First Emperor, to the Spirit of the Sea, Yang Hou, originally a marquis (_bou_) of the State Yang, who became a G.o.d through being drowned in the sea.

Po Shih, a Taoist priest, told the Emperor that an enormous oyster vomited from the sea a mysterious substance which acc.u.mulated in the form of a tower, and was known as 'the market of the sea' (Chinese for 'mirage'). Every year, at a certain period, the breath from his mouth was like the rays of the sun. The Emperor expressed a wish to see it, and Po Shih said he would write a letter to the G.o.d of the Sea, and the next day the Emperor could behold the wonderful sight.

The Emperor then remembered a dream he had had the year before in which he saw two men fighting for the sun. The one killed the other, and carried it off. He therefore wished to visit the country where the sun rose. Po Shih said that all that was necessary was to throw rocks into the sea and build a bridge across them. Thereupon he rang his magic bell, the earth shook, and rocks began to rise up; but as they moved too slowly he struck them with his whip, and blood came from them which left red marks in many places. The row of rocks extended as far as the sh.o.r.e of the sun-country, but to build the bridge across them was found to be beyond the reach of human skill.

So Po Shih sent another messenger to the G.o.d of the Sea, requesting him to raise a pillar and place a beam across it which could be used as a bridge. The submarine spirits came and placed themselves at the service of the Emperor, who asked for an interview with the G.o.d. To this the latter agreed on condition that no one should make a portrait of him, he being very ugly. Instantly a stone gangway 100,000 feet long rose out of the sea, and the Emperor, mounting his horse, went with his courtiers to the palace of the G.o.d. Among his followers was one Lu Tung-shih, who tried to draw a portrait of the G.o.d by using his foot under the surface of the water. Detecting this manoeuvre, the G.o.d was incensed, and said to the Emperor: "You have broken your word; did you bring Lu here to insult me? Retire at once, or evil will befall you." The Emperor, seeing that the situation was precarious, mounted his horse and galloped off. As soon as he reached the beach, the stone cause-way sank, and all his suite perished in the waves. One of the Court magicians said to the Emperor: "This G.o.d ought to be feared as much as the G.o.d of Thunder; then he could be made to help us. To-day a grave mistake has been made." For several days after this incident the waves beat upon the beach with increasing fury. The Emperor then built a temple and a paG.o.da to the G.o.d on Chih-fu Shan and Wen-teng Shan respectively; by which act of propitiation he was apparently appeased.

The Shipwrecked Servant